Introduction
Following Propp, Peter Gillette tries to find out the secret of the joint creation of wonderful stories and to reveal its connection with its surroundings. He based the textual and contextual model of PROP tries to present a more efficient model by revising it. Gillette needed a textual theory to explain the joint construction of these stories. In addition, stories have meanings and connections with each other and tell important points about the world in which we live.In this way, a contextual theory also finds its way into Gillette's studies.He defined a common textual format to achieve a global textual-contextual theory;Then, based on that format, he discussed the metatextual reasons of the originator of the legend.Gillette's most important claim is that his proposed model includes all the wonderful stories of the world. He also emphasizes that his model is interested in both text and hypertext. So,this article will find the truth or falsity of these two claims in connection with Iranian and Arabic legends.In other words, the main question is, to what extent are the wonderful stories of Iranian and Arabic magic consistent with Peter Gillett's textual- contextual pattern?
Materials & Methods
In this research, the method of Peter Gillette in the book of Vladimir Propp and the global oral story is used.In this work, he bases his theory on the adjustment of the Propp model.Then it measures its efficiency through its compatibility with stories from different lands. We said that Gillette pattern has two dimensions:textual and metatextual(contextual).The rite of passage is the foundation of the textural part. After examining the structure of the story, he adapts its constituent parts to the rite of Initiation.
Discussion & Result
In this research, five Iranian legends and five Arabic legends have been examined. Iranian stories: 1.The Golden Bird 2.The Magician and the Six-Legged Horse 3.Nosh-Afarin 4.Shorbalul 5.Hazardastan
Arabic stories: 6.Al-Ghali and Al-Bali 7.Al-Ghazal 8.Al-Worud Al-Ajiba 9.Al-Rahla to Al-Waq Al-Waq 10.Tayir al-Risha.
Functions of legend
1.The first situation: This situation, which is the beginning of the story, sometimes involves a deficiency (prime deficiency) and sometimes it is related to a mistake (prime mistake) that occurs on the the hero or one of his people. This function is the first and main driving force of the story.
 




legend


First deficiency/error


Second deficiency/error


Third deficiency/error


Fourth deficiency/erro




1


The cure for the princess's insanity


Find the golden bird


Rescue the girl from the demon


 
 




2


Kill the white demon


Save the wife from the witch


 


 




3


Finding the leaf of darkness


Canceling the magic of the princess and saving the brothers


 


 




4


Save the girls of the black devil, the red devil and the white devil


Finding the Shorbalul


Saving the three sisters from the demon


 
 




7


Finding Parizad's daughter and marrying her


Violating the prohibition (no entry to the room)


Finding the demon's glass of life


 




9


Fulfilling the condition of marrying ten brothers with ten sisters


Saving the wife from the clutches of the witch


 


 
 
 




10


Find the golden bird


Find the magic horse


Find the magic pomegranate


Bringing the daughter of the Jewish king




 
2.Interaction with the helper:The helper is the one who helps the hero in fulfilling his wish and reaching his goal; Now,this help can be in the form of guiding or giving magic or directly.




 


1


2


3


4


5


6


7


8


9


10




Man - helper


*


*


*


*


*


*


 


*


*


 




animal-helper


*


*


*


*


*


 


*


 


 


 




magical creature


*


 


*


*


 


 


 


*


 


*




guidance


*


*


*


*


*


*


*


*


*


*




Giving a magical device


*


 


*


*


*
 


 


*
 


 


*
 


*
 




Direct help


*


 


*


 


*


 


 


*


 


*




Help at the border of two worlds


*


 


*


*


*


*


*


*


*


*




Help among another world


*


*


*


*


 


 


 


 


 


*




 
3.Interaction with the princess:
Princess's connection with the other world can be divided into three categories:in the first category, there is the most dominant connection; Because the princess is the queen of another realm (Noush-Afarin in story 3;Golia Gol-zadeh in 4;Balqis in 5). In the second category, the princess is the daughter of the king of another world(4-7)and in the third category, she is the captive of the ruler of that realm. In this type, the girl is often kidnapped by a demon/witch (1-2-6-8-9-10).
4.Interaction with the enemy
All the important encounters of the other world's powerful being, that is, the hero's most important enemy, which is equivalent to the evil persona of the prop model, are included in this function. The meaning of the enemy is not the one who is incompatible with the hero in the ordinary world, but the one who asks the hero to do a difficult task;Something that may seem normal, like eating sweets, but to do it, you need magical power and other help.
5.Return of the hero
After passing the tests, the hero gets what he wants and returns to the normal world. Sometimes, on the way back, the ruling forces of the other realm follow him to take back what he stole from them and prevent him from crossing the borders of the other world.We don't have such a case in the ten reviewed legends because the hero has taken the guardians of another realm with him.
 
Conclusion
These legends are completely compatible with Gillette's model. They have a common textual structure, which is reflected in the five functions of the investigated model. But they are not only common in this structure,but all of them are the rites of Initiation.Each of the transition stages can be adapted to one of the five functions:
Separating the person→the first position
Isolation→interaction with the helper
Hard tests/symbolic death and rebirth→interaction with the enemy and the princess
The return of the person→the return of the hero